As I begin my khutbah, I would firstly like to ask Almighty Allah (swt) to reward all those that were involved in the construction of this blessed masjid. This project was the culmination of a pure intention made by individuals many moons ago, and without which this masjid would not be able to stand today.

Secondly, their dedication to this place of worship for all of humanity is truly admirable, and I hope they are rewarded graciously for their endeavours.

In the beginning of my topic for today, I invite all of you to pay careful attention to verses 20 and 22 of Surah Rum:

“And one of His signs is that He created you from dust, and then, behold, you are human beings scattered (in the world).”

“And of his signs is the creation of the heavens and the earth, and the variety of your languages and your colours; verily there are signs in this for the learned.

THE MULTIFACETED NATURE OF SIGNS (AYAH)

The word “ayah” (sign) holds a deep significance in these two verses. Unfortunately, translations do not do justice to the true meaning of a word. If we desire to understand what Allah (swt) intends when he uses a word – such as ayah - we need to look at other instances where He has used it in the Quran.

Since we do not subscribe to a materialistic philosophy, worldly phenomena are not simply viewed as scientific cycles. Rain for example, is merely a stage in the water cycle that biologically holds importance, but spiritually is valueless in the eyes of the materialist.

In contrast, the Quran recognises rain by calling it a divine sign (ayah) of Allah (swt), and describes it further:

“enlivens therewith the earth after its death”(Surah Baqarah: 164)

This description in itself is a call to reflection for mankind. From this example, we understand that when Allah (swt) mentions an occurrence as a sign, it has spiritual, biological, and intellectual angles that need to be considered.

Returning to the original two verses under discussion, it is often said that the Abrahamic faiths (Islam, Christianity and Judaism) have the same world view. This is based on the Oneness of God, the philosophy of creation, as well as the various stories that their holy books contain.

A large part of this is true since the source is the same. However, due to the manner in which these books have been compiled – particularly The Old and New Testament – there are fundamental differences which exist between the Quranic worldview and previous holy scriptures.

PERSPECTIVE OF LANGUAGE IN DIFFERENT ABRAHAMIC FAITHS

One of the questions often discussed amongst these groups of faith is that of humanity on earth and the presence of language.

In light of the two verses of Surah Rum; there are particular sections that I would like to focus on:

“and the variety of your languages…verily there are signs in this for the learned.”(Surah Rum: 22)

What we learn from this is that the presence of different languages – which arose from human beings spreading across the earth – is amongst the signs of Allah (swt). An important side note is that Allah’s (swt) signs are always filled with goodness and beauty, and are free from defections.

Furthermore, these two verses are an instance in which the Quranic worldview diverges from other Abrahamic faiths. In order to understand this more clearly, we need to look at the story of the Tower of Babel which is discussed in Genesis (chapter 11, verses 1-9). This narrative is meant to explain how different languages had come into existence.

The extract reads as follows:“Now the whole world had one language and a common speech. As people moved eastward, they found a plain in Shinar (located in Iraq) and settled there.They said to each other, “Come, let’s make bricks and bake them thoroughly.” Then they said, “Come, let us build ourselves a city, with a tower that reaches to the heavens, so that we may make a name for ourselves; otherwise we will be scattered over the face of the whole earth.”

Before dissecting the topic further, the basic circumstances of this community need to be elucidated. Firstly – according to the Bible – there were numerous communities that existed at the time of this story. In addition to this, the “name for ourselves” was an indication that people of Babel desired to be reputable. Lastly, the same community were also determined to remain united, instead of dispersing across the Earth.

The story then continues:“But the Lord came down to see the city and the tower the people were building. The Lord said, “If as one people speaking the same language they have begun to do this, then nothing they plan to do will be impossible for them. Come, let us go down and confuse their language so they will not understand each other.”

That is why it was called Babel—because there the Lord confused the language of the whole world. From there the Lord scattered them over the face of the whole earth.”

The “confusion” of language that the Lord had cast on the people -according to this narrative- is the origination of all the different forms of speech that we have today.

The Tower of Babel teaches us two lessons, the first of them being that language and dispersing people on Earth was God’s means of subjugation. God is seen as fearful of His subjects, as they might threaten His power and authority.

Furthermore, this notion is line with an anthropomorphic view of God – a theology suggesting that God is limited to the dimensions of matter. While the Quran may seem to have verses that agree with this opinion, ayahs of such nature need to be interpreted metaphorically.

The Quran for example mentions that Allah (swt) sits on the Throne. This does not suggest a physical position, but rather signifies Allah’s (swt) Qudrah (Power). Imam Zainul Abideen (as) has said that Allah (swt) is not in direct proportion to everything, meaning that Allah (swt) has no body for Him to be in different proportions to different objects. The perspective of God being limited to matter – which is also shared by some Muslims scholars such as Ibn Taymiyyah – is reinforced through this story. The problem with this theology is that it has shaped God in the form of The Ruler that subjugates and is threatened by the actions of His creation. This perspective limits Allah (swt) to the status of a God that is insecure about his kingship.

STATUS OF THE HUMAN BEING IN THE EYES OF GOD

The story of the Tower of Babel teaches that language in addition to the dispersal of human beings is used to confound humanity.

When one takes an overall look at the Old Testament, it becomes clear that the anecdotes are the making of a chosen people – Bani Israel. When we place the Tower of Babel in this context, it becomes evident that God is in the process of creating a chosen nation as He disperses whomsoever He pleases – a dangerous notion that we reject. This chosen nation now have the authority to rule over others as they please due to their God-given authority. It is an ideology of this nature that has given rise to the present form of Zionism that we are witnessing today.

In addition to the Judeo-Christian readings, Greek Mythology also displays an antagonistic relationship between human beings and God. God does not truly love His creation, as His concern about their revolt makes Him weary of their actions.

What I am able to conclude from such readings is that everything revolves around power and nationhood. A simple example of how this has reached us in modern civilisation is that of skyscrapers. While I’m not suggesting that they shouldn’t exist, but they have come to represent how we flaunt our power over the other, as if we are chosen ones.

In coming back to the Quranic narrative, languages are not viewed as obstructions to human progress, but are celebrated. Human beings hold an elevated status in Islam, and the entire notion of Allah (swt) being fearful of mankind is baseless as the Quran says:

"And He taught Adam all the names (knowledge)”(Surah Baqarah:31)

The Quran shows that Allah (swt) teaches man, and does not feel threatened by mankind being knowledgeable or powerful. From the onset, man has always had an established relationship with God. However, Shaitaan in the Islamic narrative is the one responsible for creating an antagonistic relationship between man and God.

In Islam, Allah (swt) encourages us to act towards progress provided that it is in the established framework of guidance – namely in the form of Prophethood and Imamate.

What I would like to encourage is that when we read stories from the Bible, we should not be ignorant of the themes of power and the creation of a chosen nation. Even if we take a look at modern colonialism that has taken place, it essentially follows the same message of power and privilege. Frantz Fanon – an African philosopher – says that colonialists claimed that natives were the negation of morals, and therefore needed to be removed to create a correct, chosen people.

SECOND KHUTBAHZIONISM CONTINUES TO IMPOSE AN INFERIORITY COMPLEX

In light of what we have discussed in the first khutbah, one naturally wonders what the basis would be for establishing a society that does not favour a specific community or nation. Ayatollah Shaheed Baqir-Sadr says that if mankind studies the communities of each Prophet as related in the Quran along with understanding the worth Allah (swt) has given to mankind, a just society for the whole of humanity can be established.

As mentioned previously, the formation of a chosen nation allows Zionism to ignore the plight of the Palestinians on a continual basis. Their refusal of acknowledging the Palestinians is rooted in their God-given superiority, and hence feel justified to evict this community from their land.

Similarly, the entire movement of colonialism had functioned on the same principle. Since native individuals possessed no moral compass, their destruction was for the betterment of humanity – not to its detriment.

While race still plays a crucial role in the problems that face the new South Africa, we should always remain optimistic. Although there are a variety of challenges our country is going through, we should also remain thankful for the blessings that we enjoy. In our own society, Muslims can to a great extent practice their faith freely, while in other lands they remain persecuted and oppressed.

In conclusion, I pray that Almighty Allah (swt) assists all the oppressed, particularly in Palestine, Burma, central Africa, and wherever the voice of the oppressed are being raised.

THE MIRACULOUS NATURE OF THE QURAN
Lecture 19 (final lecture) in the Ramadaan Series
EXPLORING THE SHIA APPROACH TO THE QURAN
Tuesday 12 June (28 Ramadaan 1439)
at the Ahlul Bait (a.s) Masjid, Ottery, ...